Hesekiel 18
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The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers, Eze 18:1, Eze 18:2; their temporal calamities having been long threatened as the consequence of the national guilt, (Jer 15:4, etc.); and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, Eze 18:3, Eze 18:4; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man), are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, Eze 18:5-9; his wicked son, Eze 18:10-13; and again the just son of this wicked person, Eze 18:14-20. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, Eze 18:21-23; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, Eze 18:24. The conduct of the Divine Providence is then vindicated, Eze 18:25-29; and all persons, without any exception, most earnestly exhorted to repentance, Eze 18:30, Ez…
Quelle öffnen ↗THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32) fathers . . . eaten sour grapes, . . . children's teeth . . . set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jer 31:29); and explained in Lam 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children," themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Gen 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
Quelle öffnen ↗As I live, saith the Lord God,.... This is a form of an oath; the Lord here swears by his life, by himself, because he could swear by no greater, Heb 6:13; and it expresses how displeased he was with the above proverb, and how much he resented it, as well as the certainty of what follows; which, it might be depended on, would be assuredly done, since the Lord not only said it, but swore unto it: ye shall not have occasion any more to use this proverb in Israel; signifying that he would no longer defer the execution of his judgments, but immediately bring them upon them; so that or the future there would be no use of the proverb; no occasion to make mention of it in the next generation; and, moreover, that he would make it so manifest to themselves and others, by his dealings with them, that it should be seen, and known, and acknowledged by all, that it was for their own sins and transgressions that they were visited and corrected.
Quelle öffnen ↗In the word of God contained in this chapter, the delusion that God visits the sins of fathers upon innocent children is overthrown, and the truth is clearly set forth that every man bears the guilt and punishment of his own sins (Eze 18:1-4). The righteous lives through his righteousness (Eze 18:5-9), but cannot save his wicked son thereby (Eze 18:10-13); whilst the son who avoids the sins and wickedness of his father, will live through his own righteousness (Eze 18:14-20). The man who repents and avoids sin is not even charged with his own sin; and, on the other hand, the man who forsakes the way of righteousness, and gives himself up to unrighteousness, will not be protected from death even by his own former righteousness (Eze 18:21-29). Thus will God judge every man according to his way; and it is only by repentance that Israel itself can live (Eze 18:30-32). The exposition of these truths is closely connected with the substance and design of the preceding and following prophecies. In the earlier words of God, Ezekiel had taken from rebellious Israel every support of false confidence in the preservation of the kingdom from destruction. But as an impenitent sinner, even when he can no longer evade the punishment of his sins, endeavours as much as possible to transfer the guilt from himself to others, and comforts himself with the thought that he has to suffer for sins that other shave committed, and hardens himself against the chastisement of God through such false consolation as this; so even among the people of Israel, when the divine judgments burst upon them, the delusion arose that the existing generation had to suffer for the fathers' sins. If, then, the judgment were ever to bear the fruit of Israel's conversion and renovation, which God designed, the impenite…
Quelle öffnen ↗Evil manners, we say, beget good laws; and in like manner sometimes unjust reflections occasion just vindications; evil proverbs beget good prophecies. Here is, I. An evil proverb commonly used by the Jews in their captivity. We had one before (Eze 12:22) and a reply to it; here we have another. That sets God's justice at defiance: "The days are prolonged and every vision fails; the threatenings are a jest." This charges him with injustice, as if the judgments executed were a wrong: "You use this proverb concerning the land of Israel, now that it is laid waste by the judgments of God, saying, The fathers have eaten sour grapes and the children's teeth are set on edge; we are punished for the sins of our ancestors, which is as great an absurdity in the divine regimen as if the children should have their teeth set on edge, or stupefied, by the fathers' eating sour grapes, whereas, in the order of natural causes, if men eat or drink any thing amiss, they only themselves shall suffer by it." Now, 1. It must be owned that there was some occasion given for this proverb. God had often said that he would visit the iniquity of the fathers upon the children, especially the sin of idolatry, intending thereby to express the evil of sin, of that sin, his detestation of it, and just indignation against it, and the heavy punishments he would bring upon idolaters, that parents might be restrained from sin by their affection to their children and that children might not be drawn to sin by their reverence for their parents. He had likewise often declared by his prophets that in bringing the present ruin upon Judah and Jerusalem he had an eye to the sins of Manasseh and other preceding kings; for, looking upon the nation as a body politic, and punishing them with national judgments for na…
Quelle öffnen ↗18:1-2 The people had been quoting an aphorism, The parents have eaten sour grapes, but their children’s mouths pucker at the taste, meaning that innocent children sometimes suffer because of their parents’ actions. In Ezekiel’s context, people were using this proverb to imply that the sins that had brought about the Exile had been committed by their forefathers, while they were paying the price (cp. Lam 5:7).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude)
Quelle öffnen ↗מָשַׁל (mâshal, H4911) — to liken, i.e. (transitively) to use figurative language (an allegory, adage, song or the… מָשָׁל (mâshâl, H4912) — properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage,… אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity אָמַר (ʼâmar, H559) — to say (used with great latitude) אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application אָכַל (ʼâkal, H398) — to eat (literally or figuratively) בֹּסֶר (bôçer, H1155) — {an immature grape} בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… שֵׁן (shên, H8127) — a tooth (as sharp); specifically ivory; figuratively, a cliff קָהָה (qâhâh, H6949) — to be dull
Quelle öffnen ↗חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… נְאֻם (nᵉʼum, H5002) — an oracle אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יְהֹוִה (Yᵉhôvih, H3069) — {YHWH} מָשַׁל (mâshal, H4911) — to liken, i.e. (transitively) to use figurative language (an allegory, adage, song or the… מָשָׁל (mâshâl, H4912) — properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage,… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Quelle öffnen ↗נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… חָטָא (châṭâʼ, H2398) — properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit,… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill
Quelle öffnen ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… צַדִּיק (tsaddîyq, H6662) — just עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)…
Quelle öffnen ↗אָכַל (ʼâkal, H398) — to eat (literally or figuratively) הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) גִּלּוּל (gillûwl, H1544) — properly, a log (as round); by implication, an idol בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) רֵעַ (rêaʻ, H7453) — an associate (more or less close) אִשָּׁה (ʼishshâh, H802) — a woman קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose נִדָּה (niddâh, H5079) — properly, rejection; by implication, impurity, especially personal (menstruation) or…
Quelle öffnen ↗יָנָה (yânâh, H3238) — to rage or be violent; by implication, to suppress, to maltreat אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… חוֹב (chôwb, H2326) — debt חֲבֹל (chăbôl, H2258) — a pawn (as security for debt) גָּזַל (gâzal, H1497) — to pluck off; specifically to flay, strip or rob גְּזֵלָה (gᵉzêlâh, H1500) — {robbery, or (concretely) plunder} נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) לֶחֶם (lechem, H3899) — food (for man or beast), especially bread, or grain (for making it) רָעֵב (râʻêb, H7457) — hungry (more or less intensely) כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… עֵירֹם (ʻêyrôm, H5903) — nudity בֶּגֶד (beged, H899) — a covering, i.e. clothing; also treachery or pillage
Quelle öffnen ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) נֶשֶׁךְ (neshek, H5392) — interest on a debt לָקַח (lâqach, H3947) — to take (in the widest variety of applications) תַּרְבִּית (tarbîyth, H8636) — multiplication, i.e. percentage or bonus in addition to principal שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), עֶוֶל (ʻevel, H5766) — (moral) evil עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אֶמֶת (ʼemeth, H571) — stability; (figuratively) certainty, truth, trustworthiness מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term…
Quelle öffnen ↗הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) חֻקָּה (chuqqâh, H2708) — {an enactment; hence, an appointment (of time, space, quantity, labor or usage)} שָׁמַר (shâmar, H8104) — properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to,… מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אֶמֶת (ʼemeth, H571) — stability; (figuratively) certainty, truth, trustworthiness צַדִּיק (tsaddîyq, H6662) — just חָיָה (châyâh, H2421) — to live, whether literally or figuratively; causatively, to revive נְאֻם (nᵉʼum, H5002) — an oracle אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יְהֹוִה (Yᵉhôvih, H3069) — {YHWH}
Quelle öffnen ↗יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… פְּרִיץ (pᵉrîyts, H6530) — violent, i.e. a tyrant שָׁפַךְ (shâphak, H8210) — to spill forth (blood, a libation, liquid metal; or even a solid, i.e. to mound up); also… דָּם (dâm, H1818) — blood (as that which when shed causes death) of man or an animal; by analogy, the juice… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first
Quelle öffnen ↗עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אָכַל (ʼâkal, H398) — to eat (literally or figuratively) הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) רֵעַ (rêaʻ, H7453) — an associate (more or less close) אִשָּׁה (ʼishshâh, H802) — a woman
Quelle öffnen ↗יָנָה (yânâh, H3238) — to rage or be violent; by implication, to suppress, to maltreat עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances אֶבְיוֹן (ʼebyôwn, H34) — destitute גָּזַל (gâzal, H1497) — to pluck off; specifically to flay, strip or rob גְּזֵלָה (gᵉzêlâh, H1500) — {robbery, or (concretely) plunder} שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… חֲבֹל (chăbôl, H2258) — a pawn (as security for debt) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) גִּלּוּל (gillûwl, H1544) — properly, a log (as round); by implication, an idol עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application תּוֹעֵבַה (tôwʻêbah, H8441) — properly, something disgusting (morally), i.e. (as noun) an abhorrence; especially…
Quelle öffnen ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) נֶשֶׁךְ (neshek, H5392) — interest on a debt לָקַח (lâqach, H3947) — to take (in the widest variety of applications) תַּרְבִּית (tarbîyth, H8636) — multiplication, i.e. percentage or bonus in addition to principal חָיַי (châyay, H2425) — to live; causatively to revive חָיָה (châyâh, H2421) — to live, whether literally or figuratively; causatively, to revive עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application תּוֹעֵבַה (tôwʻêbah, H8441) — properly, something disgusting (morally), i.e. (as noun) an abhorrence; especially… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill דָּם (dâm, H1818) — blood (as that which when shed causes death) of man or an animal; by analogy, the juice…
Quelle öffnen ↗יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application הֵן (hên, H2004) — they (only used when emphatic)
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